Relevant bibliographies by topics / Missions Material culture Vanuatu

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Academic literature on the topic 'Missions Material culture Vanuatu'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Missions Material culture Vanuatu"

1

Lawson, Barbara. "Missionization, Material Culture Collecting, and Nineteenth-Century Representations in the New Hebrides (Vanuatu)." Museum Anthropology 18, no. 1 (1994): 21–38. http://dx.doi.org/10.1525/mua.1994.18.1.21.

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2

Koch, Philippa. "Marketing Missions: Material Culture, Theological Convictions, and Empire in 18th-Century Christian Philanthropy." Religions 9, no. 7 (2018): 207. http://dx.doi.org/10.3390/rel9070207.

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Vroom, J. A. C. "Data Atlas of Byzantine and Ottoman Material Culture: Archiving Medieval and Post-Medieval Archaeological Fieldwork Data from the Eastern Mediterranean (600–2000 ad), Phase 1." Research Data Journal for the Humanities and Social Sciences 4, no. 1 (2019): 27–38. http://dx.doi.org/10.1163/24523666-00401003.

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This Data Atlas of Byzantine and Ottoman Material Culture involves the archiving, storing and making accessible of Medieval and Post-Medieval data from several archaeological missions in the eastern Mediterranean (period 600–2000 ad). The data mainly originate from pottery studies carried out during excavations in four major urban centres and during two surface surveys in their respective surroundings. The urban sites are Butrint in southern Albania, Athens in central Greece, Ephesus in western Turkey and Tarsus in eastern Turkey, the material culture of which is studied in relation to archaeological finds from rural settlements and towns in their hinterlands (e.g., Aetolia, Boeotia).
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4

Launius, Roger D. "Abandoned in Place: Interpreting the U.S. Material Culture of the Moon Race." Public Historian 31, no. 3 (2009): 9–38. http://dx.doi.org/10.1525/tph.2009.31.3.9.

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Abstract The U.S. space race of the 1960s was an enormous undertaking, costing $$25.4 billion (about $$125 billion in 2009 dollars) with only the building of the Panama Canal rivalling the Apollo program's size as the largest nonmilitary technological endeavor ever undertaken by the United States. In the process, the United States built a massive infrastructure to support missions to the Moon. In the aftermath of the successful completion of the program, much of this infrastructure was abandoned, some was altered for other uses, and much torn down. This paper surveys six major cultural landmarks of the Moon race, assessing their differing fates:1. The Apollo Launch Pads——LC 39A and B——Kennedy Space Center, Florida.2. The Vertical Assembly Building (VAB), Kennedy Space Center, Florida.3. Mission Control Center (MCC), Johnson Space Center, Houston, Texas.4. Six Apollo landing sites on the Moon.5. Lunar Landing Research Facility, Langley Research Center, Hampton, Virginia.6. Apollo Command Modules on display in various museums around the nation, and in London.
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5

Ablazhei, Anatoliy M., and David N. Collins. "The Religious Worldview of the Indigenous Population of the Northern Ob' as Understood by Christian Missionaries." International Bulletin of Missionary Research 29, no. 3 (2005): 134–39. http://dx.doi.org/10.1177/239693930502900305.

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On the eve of the 1917 Bolshevik Revolution, the Russian Orthodox Church had at least nine missions operating among Siberia's indigenous peoples. The Red victory in the ensuing civil war led to the elimination of all missionary activity, whose resumption was possible only after the fall of the Communist regime seventy years later. The few accounts of Christian missions published in the USSR were tendentious in the extreme. Only in the post-Communist era have scholars in the former Soviet Union been free to explore the rich archival and journalistic resources left by the missionaries. Anatoliy Ablazhei's article was chiefly addressed to scholars in Russia. It explores the extent to which the newly available missionary accounts are useful sources for contemporary scholars investigating native religion and cosmology. His work is reproduced here in translation for several reasons. It exemplifies the new wave of Russian scholarship about missions history, giving us a glimpse of the mass of documentary material available for researchers to use. Its critique of Russian Orthodox perceptions of native religion and the imperfect methods employed to spread Christianity in Siberia provides us with material from a mission field little known in the outside world. This information can prove useful for comparative missiological investigations. Above all, however, its value lies in its contribution to the ongoing debates about contextualization and syncretism, the validity of the Gospel for all peoples, and the appropriation of Christianity by the world's indigenous peoples. It exemplifies the errors of ignorance often committed by outsiders trying to spread the Gospel within a thoroughly alien culture. As Terence Ranger reminded us in the first Adrian Hastings Memorial Lecture at Leeds University in November 2002, authentic Christianity is indeed possible among indigenous peoples. The Holy Spirit can inspire a transformation of their lives and culture, without an excess of Eurocentric accretions.1
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Klymov, Valeriy Volodymyrovych. "On the Question of the Philosophical-Theological Interpretation of the Institute of Monasticism, the Practice of Ascension and Asceticism in the Works of Domestic Thinking Monks." Ukrainian Religious Studies, no. 47 (June 3, 2008): 204–13. http://dx.doi.org/10.32420/2008.47.1964.

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Monuments of spiritual and material culture of the Kievan Rus state, later periods of national history show that the general principles of Christian monasticism became known here at the same time as the first information about Christianity itself - first spontaneously, spontaneously, through the Greek colonies of Crimea, trade routes from the south, to the south. Greece, Macedonia and Serbia, and later, under the official baptism of Vladimir - through monasticism, clergy, hierarchs in Greek-Byzantine missions and the clergy settled in Kyiv cities - already as a conscious enyy and steady process of transferring the n soil of the new religion and its basic spiritual and material institutions.
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7

Winegar, Jessica, and Amahl Bishara. "Introduction." Review of Middle East Studies 43, no. 2 (2009): 164–67. http://dx.doi.org/10.1017/s2151348100000616.

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The culture concept is at the core of some prominent political struggles in the Middle East. In contests over land, human rights, religious expression, material culture, development, and even economic policy, advocates shore up moral authority, co-opt or delegitimize opposition, and constitute new collectivities by drawing on the multivalent possibilities contained within the culture concept in its various historically constituted regional and global formations. As a concept that can mean both the sum of a people’s customs, traditions, ideas, etc.,andthe best that humans have thought and said, it contains powerful means for creating solidarities, differences, and hierarchies. Although notions of culture have long been a feature of politics in the region, most notably in nationalist movements and in the civilizing missions of colonial powers and nation-states, their proliferation and commodification over the past thirty years is notable and deserves analysis.
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8

Crossley-Frolick, Katy A. "Domestic Constraints, German Foreign Policy and Post-Conflict Peacebuilding." German Politics and Society 31, no. 3 (2013): 43–75. http://dx.doi.org/10.3167/gps.2013.310303.

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Since the end of the Cold War, Germany has assumed a greater profile in addressing global security concerns. This article analyzes the evolution of Germany's approach to peacebuilding in the post Cold War era. It argues that while Germany could play a unique and important role in such missions, it has largely demurred. The muted quality of German leadership in international peacebuilding reveals a foreign policy role identity that remains circumscribed by a culture of restraint (Kultur der Zurückhaltung). From a constructivist perspective, this “culture of restraint” acts as a cognitive map for political leaders and policy makers, privileging a set of norms that guide policy-making. Peacebuilding missions present opportunities for Germany to operationalize the most fundamental tenets undergirding Germany's postwar foreign policy identity: the preference to cooperate with other states through multilateral institutions, the use of economic instruments to obtain foreign policy goals, and support for supranational institutions to address global problems. But such opportunities are not seized due to the absence of political elite consensus, inter-party, and inter-ministerial dissensus, institutional fragmentation and insufficient material support for international peacebuilding endeavors.
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9

Bargellini, Clara. "Looking Back at The Arts of the Missions of Northern New Spain, 1600–1821." Latin American and Latinx Visual Culture 3, no. 1 (2021): 80–87. http://dx.doi.org/10.1525/lavc.2021.3.1.80.

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Greater Mexico refers both to the geographic region encompassing modern Mexico and its former territories in the United States, and to the Mexican cultural diaspora. Exhibitions of visual and material culture from greater Mexico have played an important role in articulating identities and affiliations that transcend limited definitions of citizenship. Following an introductory text by Jennifer Josten, five scholars offer firsthand insights into the intellectual, diplomatic, and logistical concerns underpinning key border-crossing exhibitions of the “NAFTA era.” Rubén Ortiz-Torres writes from his unique perspective as a Mexico City–based artist who began exhibiting in the United States in the late 1980s, and as a curator of recent exhibitions that highlight the existence of multiple Mexicos and Americas. Clara Bargellini reflects on a paradigm-shifting cross-border exhibition of the viceregal arts of the missions of northern New Spain. Kim N. Richter considers how the arts of ancient Mesoamerica and the Americas writ large figured within the Getty Foundation’s 2017 Pacific Standard Time: LA/LA initiative. Xóchitl M. Flores-Marcial offers insights into productive institutional collaborations with transnational Indigenous stakeholders, focusing on two recent Southern California exhibitions of the Oaxaca-based Tlacolulokos collective. Luis Vargas-Santiago discusses how Chicana/o/x art entered Mexico City’s Palacio de Bellas Artes in 2019 as a crucial component of an exhibition about how Mexican revolutionary Emiliano Zapata’s image has migrated through visual culture. Together, these texts demonstrate how exhibitions can act in the service of advancing more nuanced understandings of cultural and political interactions across greater Mexico.
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10

Roza, Ahmad Subhan, Trisna Dinillah Harya, and Nyanuar Algiovan. "The Inside of English Textbooks in a City of Education: A Cultural Content Analysis." International Journal of Multicultural and Multireligious Understanding 8, no. 3 (2021): 176. http://dx.doi.org/10.18415/ijmmu.v8i3.2412.

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The purpose of teaching English as a foreign language is learners are able use it both in spoken and written language, as well as understand the culture of the target language. Cultural material is seen as important as a learning medium to improve language skills, cultural understanding, and appreciation for diversity. English textbooks carried two important missions, namely language and cultural learning media. This study explores cultural materials in two English textbooks in Kota Metro - Indonesia as a city of education. The research used qualitative approach with content analysis technique. The research object was seven English textbooks used in high schools. Data analysis is done descriptively used Miles and Huberman model. The findings as follow: (1) The cultural materials were divided into three types of source information. (2) The culture materials were mostly presented into text rather than audio-visual. (3) There were four elements of culture in English textbooks: products, persons practices, and perspectives. The cultural materials can create students who have character, moral values who then live and interact in multicultural society.
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